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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 6:6–12. His four-level outline is real structure in the source text, so it is rendered as structure.
From the mention of the abuse which some put upon religion, making it to serve their secular advantages, the apostle,
I.Takes occasion to show the excellency of contentment and the evil of covetousness.
1.The excellency of contentment, Ti1 6:6-8. Some account Christianity an advantageous profession for this world. In the sense they mean this is false; yet it is undoubtedly true that, though Christianity is the worst trade, it is the best calling in the world. Those that make a trade of it, merely to serve their turn for this world, will be disappointed, and find it a sorry trade; but those that mind it as their calling, and make a business of it, will find it a gainful calling, for it has the promise of the life that now is, as well as of that which is to come.
(1.)The truth he lays down is that godliness with contentment is great gain. Some read it, godliness with a competency; that is, if a man have but a little in this world, yet, if he have but enough to carry him through it, he needs desire no more, his godliness with that will be his great gain. For a little which a righteous man has is better than the riches of many wicked, Psa 37:16. We read it, godliness with contentment; godliness is itself great gain, it is profitable to all things; and, wherever there is true godliness, there will be contentment; but those have arrived at the highest pitch of contentment with their godliness are certainly the easiest happiest people in this world. Godliness with contentment, that is, Christian contentment (content must come from principles of godliness) is great gain; it is all the wealth in the world. He that is godly is sure to be happy in another world; and if withal he do by contentment accommodate himself to his condition in this world he has enough. Here we have,
[1.]A Christian's gain; it is godliness with contentment, this is the true way to gain, yea, it is gain itself.
[2.]A Christian's gain is great: it is not like the little gain of worldlings, who are so fond of a little worldly advantage.
[3.]Godliness is ever accompanied with contentment in a great or less degree; all truly godly people have learned with Paul, in whatever state they are, to be therewith content, Phi 4:11. They are content with what God allots for them, well knowing that this is best for them. Let us all then endeavour after godliness with contentment.
(2.)The reason he gives for it is, For we brought nothing with us into this world, and it is certain we can carry nothing out, Ti1 6:7. This is a reason why we should be content with a little.
[1.]Because we can challenge nothing as a debt that is due to us, for we came naked into the world. Whatever we have had since, we are obliged to the providence of God for it; but he that gave may take what and when he pleases. We had our beings, our bodies, our lives (which are more than meat, and which are more than raiment), when we came into the world, though we came naked, and brought nothing with us; may we not then be content while our beings and lives are continued to us, though we have not every thing we would have? We brought nothing with us into this world, and yet God provided for us, care was taken of us, we have been fed all our lives long unto this day; and therefore, when we are reduced to the greatest straits, we cannot be poorer than when we came into this world, and yet then we were provided for; therefore let us trust in God for the remaining part of our pilgrimage.
[2.]We shall carry nothing with us out of this world. A shroud, a coffin, and a grave, are all that the richest man in the world can have from his thousands. Therefore why should we covet much? Why should we not be content with a little, because, how much soever we have, we must leave it behind us? Ecc 5:15, Ecc 5:16.
(3.)Hence he infers, having food and raiment, let us be therewith content, Ti1 6:8. Food and a covering, including habitation as well as raiment. Observe, If God give us the necessary supports of life, we ought to be content therewith, though we have not the ornaments and delights of it. If nature should be content with a little, grace should be content with less; though we have not dainty food, though we have not costly raiment, if we have but food and raiment convenient for us we ought to be content. This was Agur's prayer: Give me neither poverty nor riches; feed me with food convenient for me, Pro 30:8. Here we see,
[1.]The folly of placing our happiness in these things, when we did not bring any thing into this world with us, and we can carry nothing out. What will worldlings do when death shall strip them of their happiness and portion, and they must take an everlasting farewell of all these things, on which they have so much doted? They may say with poor Micah, You have taken away my gods; and what have I more? Jdg 18:24.
[2.]The necessaries of life are the hounds of a true Christian's desire, and with these he will endeavour to be content; his desires are not insatiable; no, a little, a few comforts of this life, will serve him, and these may hope to enjoy: Having food and raiment.
2.The evil of covetousness. Those that will be rich (that set their hearts upon the wealth of this world, and are resolved right or wrong, they will have it), fall into temptation and a snare, Ti1 6:9. It is not said, those that are rich, but those that will be rich, that is, that place their happiness in worldly wealth, that covet it inordinately, and are eager and violent in the pursuit of it. Those that are such fall into temptation and a snare, unavoidably; for, when the devil sees which way their lusts carry them, he will soon bait his hook accordingly. He knew how fond Achan would be of a wedge of gold, and therefore laid that before him. They fall into many foolish and hurtful lusts. Observe,
(1.)The apostle supposes that,
[1.]Some will be rich; that is, they are resolved upon it, nothing short of a great abundance will satisfy.
[2.]Such will not be safe nor innocent, for they will be in danger of ruining themselves for ever; they fall into temptation, and a snare, etc.
[3.]Worldly lusts are foolish and hurtful, for they drown men in destruction and perdition.
[4.]It is good for us to consider the mischievousness of worldly fleshly lusts. They are foolish, and therefore we should be ashamed of them, hurtful, and therefore we should be afraid of them, especially considering to what degree they are hurtful, for they drown men in destruction and perdition.
(2.)The apostle affirms that the love of money is the root of all evil, Ti1 6:10. What sins will not men be drawn to by the love of money? Particularly this was at the bottom of the apostasy of many from the faith of Christ; while they coveted money, they erred from the faith, they quitted their Christianity, and pierced themselves through with many sorrows. Observe,
[1.]What is the root of all evil; the love of money: people may have money, and yet not love it; but, if they love it inordinately, it will push them on to all evil.
[2.]Covetous persons will quit the faith, if that be the way to get money: Which while some coveted after, they have erred from the faith. Demas hath forsaken me, having loved this present world, Ti2 4:10. For the world was dearer to him than Christianity. Observe, Those that err from the faith pierce themselves with many sorrows; those that depart from God do but treasure up sorrows for themselves.
II.Hence he takes occasion to caution Timothy, and to counsel him to keep in the way of God and his duty, and particularly to fulfil the trust reposed in him as a minister. He addresses himself to him as a man of God. Ministers are men of God, and ought to conduct themselves accordingly in every thing; they are men employed for God, devoted to his honour more immediately. The prophets under the Old Testament were called men of God.
1.He charges Timothy to take heed of the love of money, which had been so pernicious to many: Flee these things. It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God.
2.To arm him against the love of the world, he directs him to follow that which is good. Follow after righteousness, godliness, faith, love, patience, meekness: righteousness in his conversation towards men, godliness towards God, faith and love as living principles, to support him and carry him on in the practice both of righteousness and godliness. Those that follow after righteousness and godliness, from a principle of faith and love, have need to put on patience and meekness - patience to bear both the rebukes of Providence and the reproaches of men, and meekness wherewith to instruct gainsayers and pass by the affronts and injuries that are done us. Observe, It is not enough that men of God flee these things, but they must follow after what is directly contrary thereto. Further, What excellent persons men of God are who follow after righteousness! They are the excellent of the earth, and, being acceptable to God, they should be approved of men.
3.He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, Co2 10:3, Co2 10:4. He exhorts him to lay hold on eternal life. Observe,
(1.)Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare.
(2.)This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11.
(3.)We are called to the fight, and to lay hold on eternal life.
(4.)The profession Timothy and all faithful ministers make before many witnesses is a good profession; for they profess and engage to fight the good fight of faith, and to lay hold on eternal life; their calling and their own profession oblige them to this.
Historical interpretation
Seven Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It disturbs some that this mortality is common to us with others; and yet what is there in this world which is not common to us with others, so long as this flesh of ours still remains, according to the law of our first birth, common to us with them? So long as we are here in the world, we are associated with the human race in fleshly equality,
Having said, "They think that godliness is a means of gain," he adds: "But godliness with contentment is great gain," not when it possesses wealth, but when it has it not. For that he may not despond on account of his poverty, he encourages and revives his spirit. They think, he says, that godliness is a means of gain, and so it is; only not in their way, but in a much higher. Then having demolished theirs he extols the other. For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.
He, then, is happy who has everything he wants but does not want what is not proper.… But, when men have attained that welfare for themselves and for those whom they love, shall we be able to say that they are now happy? They have something which it is proper to wish for, but if they have nothing else, either greater or better or more to their advantage and personal distinction, they are still far from happiness.… Certainly it is proper for them to wish for these things, not for the sake of the things themselves but for another reason, namely, that they may do good by providing for the welfare of those who live under them, but it is not proper to covet them out of the empty pride of self-esteem or useless ostentation or hurtful vanity.
I’ve been wagging a finger at the rich. Poor people, you listen too. You should pay out too; you shouldn’t go plundering either. You should give of your means too. You too curb your greed. Listen, you poor, to the same apostle, “There is great gain,” he says, “in godliness with contentment.” You have the world in common with the rich. You don’t have a house in common with the rich, but you do have the sky, you do have the light in common with them. Just look for a sufficiency, look for what is enough, not for more than that. Anything more is a weighing down, not a lifting up of the spirit; a burden, not a reward.
Macarius said to Zacharias, ‘Tell me, what makes a monk?’ He said, ‘Isn’t it wrong for you to be asking me?’ Macarius said to him, ‘I am sure I should ask you, Zacharias my son. There is something that urges me to ask you.’ Zacharias said to him, ‘As far as I can tell, abba, I think anyone who controls himself and makes himself content with just what he needs and no more, is indeed a monk.’
But godliness with gladness is great gain.
But godliness with gladness is great gain. They indeed imagine godliness in such a way that it serves as a means for gain and profit. But true profit is godliness itself in its own nature, and having what is sufficient, not seeking those things that abound in earthly goods. Or rather, what profit is godliness itself if we do not seek more, but remain in sufficiency.
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Summary
The verse from 1 Timothy 6:6 presents a profound theological truth, asserting that genuine spiritual prosperity, far surpassing any material wealth, is found in the combination of devout living (godliness) and an inner state of contentment. This divine equation offers an enduring and invaluable form of "gain" that stands in stark contrast to the fleeting and often corrupting pursuits of worldly riches, serving as a powerful corrective to a distorted view of spiritual profit.
Context
Literary Context
Paul is addressing Timothy, his protégé, concerning the challenges of ministry in Ephesus. The immediate preceding verses (1 Timothy 6:3-5) sharply critique false teachers who promote "another doctrine" and view godliness as a means to financial profit. These individuals are characterized by arrogance, envy, strife, and a corrupted mind, having "supposed that gain is godliness" (1 Timothy 6:5). Verse 6, therefore, serves as a direct counter-statement, correcting this distorted perspective by defining true, spiritual gain. It sets the stage for Paul's subsequent warnings against the love of money and his exhortation to Timothy to "flee these things" and pursue righteousness (1 Timothy 6:11).
Historical & Cultural Context
First-century Ephesus was a bustling commercial and religious center, a melting pot of various philosophical schools and cults. The pursuit of wealth was prevalent, and some individuals undoubtedly sought to exploit religious practices for personal financial advantage, much like charlatans or sophists of the era. Paul's warnings reflect a common problem in early Christian communities where false teachers would infiltrate, often motivated by greed, to peddle their doctrines. The concept of "gain" (porismós) would have been readily understood in this mercantile context, making Paul's redefinition of true gain particularly potent. The church was still young and vulnerable to such influences, necessitating clear pastoral guidance from apostles like Paul, who understood the dangers of syncretism and covetousness.
Key Themes
This verse powerfully encapsulates several key themes woven throughout 1 Timothy and Paul's broader epistles. It underscores the theme of sound doctrine versus false teaching, emphasizing that genuine faith leads to spiritual transformation, not material accumulation. It highlights the virtue of contentment, a recurring Pauline theme (e.g., Philippians 4:11-13), which stands in direct opposition to covetousness and the love of money (e.g., 1 Timothy 6:10). Furthermore, it elevates godliness (eusébeia) as the supreme pursuit, defining it not merely as outward religious observance but as a life characterized by reverence and devotion to God, which yields profound spiritual dividends. The verse also implicitly touches on the stewardship of resources, advocating for a perspective that values spiritual riches over earthly ones.
Exposition and Analysis
Key Word Analysis
From the root meaning "well-revering," this term signifies piety, reverence, and devotion toward God. In a Christian context, as indicated by the Strong's data, it can also refer to "the gospel scheme," implying a life lived in accordance with the truth of the gospel, characterized by right worship and conduct. It is not merely outward religiosity but an inner disposition that manifests in a life honoring God.
Literally meaning "self-sufficiency," in Hellenistic philosophy, it denoted an ideal state of independence from external circumstances. However, in the New Testament, particularly in Paul's usage, it is recontextualized to mean a sufficiency that is found in Christ or from God, rather than from oneself or material possessions. It is an inner satisfaction and peace that does not depend on what one has or lacks, but on a reliance on God's provision and sovereignty.
This word refers to a means of furnishing or procuring, often specifically denoting money-getting or acquisition, i.e., profit or financial gain. Paul deliberately uses this term, which his opponents were misapplying to material wealth derived from religion, to redefine what constitutes true "gain" for the believer, shifting the focus from the material to the spiritual.
Verse Breakdown
"But godliness"
This introductory conjunction ("But," G1161, dé) signals a contrast with the preceding discussion of false teachers who equate godliness with material gain. Paul is pivoting to present the true nature of godliness, emphasizing its intrinsic value. It refers to a life characterized by reverence, devotion, and obedience to God, rooted in a right understanding of the gospel.
"with contentment"
The Greek preposition "with" (G3326, metá) indicates accompaniment or association. It is not godliness or contentment, but godliness accompanied by contentment. This contentment is not passive resignation but an active, inner satisfaction and sufficiency derived from God, independent of external circumstances. It implies a freedom from covetousness and a trust in divine provision.
"is great gain"
The verb "is" (G2076, estí) asserts a direct equivalence. The combination of godliness and contentment constitutes "great gain." The adjective "great" (G3173, mégas) emphasizes the immense, surpassing value of this spiritual profit. This "gain" (G4200, porismós) stands in stark contrast to the worldly, financial gain sought by false teachers; it is a spiritual, eternal, and truly enriching benefit that far outweighs any material acquisition.
Literary Devices
The verse employs a powerful Antithesis by directly contrasting the false teachers' view of "gain" (material profit from godliness) with Paul's true definition (spiritual gain from godliness with contentment). This creates a clear distinction between worldly and divine values. There is also a subtle Redefinition at play, where Paul takes the term "gain" (porismós), commonly associated with financial profit, and reorients its meaning to refer to a spiritual, immeasurable benefit. This redefinition challenges the prevailing cultural and even misguided religious understanding of prosperity. Furthermore, the phrase "great gain" functions as a Hyperbole or Emphasis, underscoring the immense and incomparable value of this spiritual state, elevating it far above any earthly acquisition.
Theological and Thematic Connections
This verse is a cornerstone of Christian teaching on true prosperity, challenging the pervasive worldly pursuit of wealth and status. It asserts that genuine richness is found not in material accumulation but in a transformed character and a contented spirit rooted in God. Theologically, it aligns with the concept of kingdom economics, where spiritual values supersede material ones, and true security is found in God's provision and sovereignty, not in earthly possessions. It underscores the importance of inner disposition over outward circumstances, emphasizing that a life devoted to God, free from the anxieties of covetousness, yields an enduring and invaluable spiritual inheritance. This divine equation of godliness plus contentment leading to great gain stands as a timeless corrective to the human tendency to seek fulfillment in fleeting material things.
Reflection and Application
In a world constantly pushing us towards more—more possessions, more status, more experiences—1 Timothy 6:6 offers a liberating counter-cultural truth. It invites us to re-evaluate our definition of "gain" and to recognize that true wealth is not measured by bank accounts or material acquisitions, but by the depth of our devotion to God and the peace found in being content with His provision. This verse challenges us to examine our hearts for any subtle idolatry of money or possessions, reminding us that such pursuits often lead to sorrow and ruin. Instead, we are called to cultivate a spirit of gratitude and trust, understanding that in Christ, we possess everything we truly need for life and godliness. Embracing this truth frees us from the endless striving and comparison that characterize much of modern life, allowing us to experience the profound spiritual riches that only God can provide. It encourages a life of simplicity, generosity, and unwavering focus on eternal values, knowing that our greatest treasure is found in Him.
Questions for Reflection
FAQ
What is the difference between worldly gain and the "great gain" mentioned in this verse?
Worldly gain typically refers to material wealth, financial profit, or social status. It is often pursued through human effort, can be fleeting, and may even lead to spiritual detriment, as highlighted in 1 Timothy 6:9-10. In contrast, the "great gain" of 1 Timothy 6:6 is spiritual and eternal. It is the profound benefit and richness that comes from a life devoted to God (godliness) coupled with an inner satisfaction and peace (contentment) that is independent of external circumstances. This gain is not susceptible to market fluctuations, theft, or decay; it is an enduring spiritual inheritance and a deep, abiding peace in Christ.
Does this verse mean Christians should not pursue financial stability or work hard?
Not at all. This verse does not condemn hard work, responsible financial planning, or even wealth itself. Rather, it reorders our priorities. The issue is not having money, but the love of money (1 Timothy 6:10) and the supposition that godliness is a means to material gain (1 Timothy 6:5). Paul himself worked to support himself (Acts 18:3) and encouraged believers to work diligently (2 Thessalonians 3:10-12). The verse teaches that our ultimate "gain" and source of fulfillment should be found in our relationship with God and our contentment in Him, not in the accumulation of earthly riches. It's about where our heart's treasure lies (Matthew 6:21).
Christ-Centered Fulfillment
The profound truth of "godliness with contentment is great gain" finds its ultimate and most beautiful fulfillment in Jesus Christ. He is the embodiment of perfect godliness, living a life of absolute devotion and obedience to the Father, even to the point of death on a cross (Philippians 2:8). Furthermore, Christ perfectly exemplified contentment, not in the sense of passive acceptance of circumstances, but in His complete reliance on the Father's will and provision, even when facing hunger in the wilderness (Matthew 4:4) or profound suffering in Gethsemane (Luke 22:42). He taught His disciples not to worry about material needs, but to "seek first the kingdom of God and His righteousness" (Matthew 6:33), promising that all other things would be added. The "great gain" we receive through Christ is not merely spiritual peace or contentment, but the immeasurable riches of salvation, eternal life, reconciliation with God, and adoption into His family (Ephesians 1:7-8). In Him, we are made truly rich, inheriting all the spiritual blessings in the heavenly places (Ephesians 1:3). Our godliness and contentment are not self-generated, but are a fruit of our union with Christ, who provides the grace and power for such a life, leading us to discover that He Himself is our "great gain."